https://www.militarytimes.com/off-duty/military-culture/2019/11/15/a-warrior-tradition-why-native-americans-continue-fighting-for-the-same-government-that-tried-to-wipe-them-out/
A ‘Warrior Tradition’: Why Native
Americans continue fighting for the same government that tried to wipe them
out
J.D. Simkins November 15, 2019
Native Americans serve in the
military at a higher percentage than any other ethnicity. (David Goldman/AP)
Often lost in conversations
surrounding military history — and most discussions on sociology — are the
contributions of Native Americans.To this day, American Indians serve in the
armed forces at a higher rate than any other demographic. Since 9/11, nearly
19 percent of Native Americans have served in the armed forces, compared to
an average of 14 percent of all other ethnicities.
Among the 573 federally recognized tribes
— each with their own cultures, traditions, belief systems, and stances on
war — military service remains remarkably consistent. No matter the conflict,
American Indian men and women continue to risk their lives for the very
government that once tried to eradicate their way of life.
Peter MacDonald is one such
veteran. The Navajo who served in the Marines during World War II is one of
the last surviving members of the distinguished Code Talkers. Jeff Means is
another. A member of the Ogala Sioux Tribe and Marine Corps veteran, Means
currently teaches history at the University of Wyoming. And as a member of
the Odawa Nation, D.J. Vanas uses his position as an author and motivational
speaker to share his experiences as an Air Force captain.
To these three, the definition of
“warrior” — just like their reasons for serving — is as diverse as their
tribal backgrounds.
Military Times spoke with
MacDonald, Means, and Vanas about their military service, the evolution of
Native American warrior culture, and treatment of Native Americans by the
U.S. government during and post-military service.
Each veteran is included in the
recently released PBS documentary, “The Warrior Tradition,”directed by
Larry Hott. Hott also joined the discussion.
With 573 tribes, the motivations
for Native Americans to join the military are incredibly diverse. What
compelled you to join?
[MEANS] My reasons were financial. I had been kicking around since
high school doing really a whole lot of nothing. I went to a little strip
mall where all four branches had recruiting offices. The Air Force wouldn’t
take me, then the Army turned me down. I got in my truck and left, but came
back when I realized I hadn’t checked out the Marine Corps. I stuck my head
into the office and there was this gunnery sergeant. He was like 6-foot-6 and
240 pounds of muscle. I said, “Hey, I already tried with the Air Force and
Army. Should I even bother coming in?” This gunny walks over, takes me around
the shoulders and says, “Son, let’s see what the Marine Corps can do for
you.” [Laughs]
[VANAS] Family heritage was one of the things I was imbued with
growing up through stories and firsthand experiences of relatives, including
my dad, who served 21 years in the Air Force. We had relatives who served
dating back to World War I. It not only seemed like a comfortable path to
follow, because there’s so much familiarity, but it’s almost an expectation
just because it was a common family theme.
Reservations were certainly a
catalyst for stripping tribes of warrior culture. What changed in the 20th
century?
[MEANS] The warrior culture was disappearing simply because by the
late 1800s, there was literally no one left to fight. The whole warrior
culture of protecting and providing became irrelevant up through World War I.
That was a transitional time for Native Americans, because an entire
generation of people who remembered having autonomy and freedom were dying
off.Instead, you now had individuals who had only ever known reservation
life. Then here comes World War I and a tremendous opportunity for Native
Americans to provide for themselves again and revitalize that warrior
tradition.
Navajo Code Talkers Peter
MacDonald, left, and the late-Roy Hawthorne in 2010. (Air Force)[VANAS] Many
took advantage of World War I and subsequent wars because it was something
we’ve always looked at as a way of protecting our home. People ask, “Why
serve in the military when this government has done so much to our people to
hurt our culture?” But we’ve always looked at the bigger picture. This is our
home, it always has been and always will be, and we sign up to defend that.
How has the definition of “warrior”
evolved since then among native communities?
[MEANS] A warrior was always somebody who fought for their native
nation. For the most part, that was militaristically. But now that has
expanded to fighting for your native nation in any context: legally,
socially, culturally, politically.Women are taking a tremendously active
position in today’s battles because it’s no longer just about military
prowess. It’s about intellectual prowess. It’s about cultural prowess. It’s
wonderful to see so many native people from all walks of life fighting for
their rights and sovereignty.
[HOTT] There are people who said to me that getting a college
education is being a warrior. But, an obvious one is the number of native
women in the military. It’s not easy for them because there are still
traditionalists out there who think women should not be fighting.
That’s a big reason we included the
story of Lori Piestewa, the first Native American woman to be killed in
combat as a member of the U.S. military. What does that say about the warrior
tradition that she felt strongly enough to die for it?
Do you think the military has
exploited that willingness of Native Americans to fight?
[MACDONALD] Yes and no. There was exploitation, but our desire to maintain
what belongs to us and protect our families is part of our desire to
volunteer and protect our land.
[MEANS] Absolutely, whether consciously or unconsciously. Native
Americans have this weird place in American culture where they’re part of
America’s past in becoming the great nation. But at the same time, they’re
still here. That’s why Native Americans have been relegated and confined
within these boxes. When you think of an American Indian you think of Dances
with Wolves. You don’t think of somebody wearing a suit or a tie.It's
cultural exploitation, but at the same time, because Native Americans have
been forced into this horrible economic and cultural position on
reservations, the U.S. and the military exploit that by providing the
military as an option out of poverty and hopelessness.
[VANAS] It takes two to tango. Enlisted recruiters always have to
hit quotas. But, we are kind of groomed from a young age to see this as an
accessible option for us to fulfill that warrior path in a positive way. So,
I don’t know that I would call it exploitation as much as I would call it
finding willing partner
[HOTT] I don’t think it’s horrible, but it does happen. The military
knows the pickings might be easier. You have families with tradition, and
young people might say, well, maybe I don’t want to go in, but everybody in
my family did it and there’s a lot of pride in that. There’s a reason there
are recruitment centers near reservations.
The U.S. has a history of
celebrating native achievements only when it benefits the country — for
example, punishing the Navajo for speaking their native language only to
capitalize on it when it could be of use. Is there a sense a feeling used or
abandoned among native veterans once they leave the military?
[MEANS] Yes, but the sad caveat is that that’s actually cultural
wide and not just relegated to military service. The U.S. government has
forgotten Native Americans as a whole. It’s part of the entire cultural push
where natives are great as long as they’re only seen in a certain context.
This is why the Dakota Access Pipeline resistance is interesting, because
they broke out of that confine.
Native Americans are supposed to be
people of the past. They’re supposed to be exotic, but mostly, what they’re
supposed to be is quiet. When they raise their voice and make noise, the
United States gets very uncomfortable. Abandoning Native Americans has been
the M.O. of the U.S. since reservations were created as temporary reserves.
[MACDONALD] Yes. We — as matter of fact, every — American were needed to
protect and preserve our freedom and liberty. We are first and foremost
Americans and we love this country.
However, once our service was no
longer needed, we were, in most cases, forgotten and left to fight to keep
what is rightfully ours — our natural resources, water, and land were being
exploited by energy companies and by our own federal government.
We have yet to achieve
self-sufficiency and self-determination. More importantly, our treaty
promises by “the great father” have yet to be fulfilled.
What was the perception of Native
Americans in the military when you were in? How do you think the perception
by non-natives has evolved?
[MACDONALD] During WWII, Marines and sailors treated us, in most cases, with
respect as fellow warriors. We were all in it together. We survive if we
stick together. After all, bullets don’t
discriminate.
Today, much has changed in the
military in terms of respect and understanding of Native American culture and
traditions. This is all for the good of America, for we are a diverse nation.
[VANAS] You’re always looked at as something that is of interest. My
experience was good, although there were some tense moments.
For example, Sun Dance is a
ceremony that was done by the Plains Indians. My medicine man was Lakota from
South Dakota. He was my mentor, my spiritual leader, and I became a Sun
Dancer. In the ceremony we pierce our chest — they put skewers in our chests
on either side — and are tied to a tree, which is called the Tree of Life, or
our antenna to the creator. We go up to the tree and back four times, and on
the fourth time we dance backwards until we rip free. Sometimes it takes two
minutes, sometimes it takes two hours. I’ve seen it take two full days.
Army veteran Nick Biernacki prays
at the Cannonball River in North Dakota. (David Goldman/AP)It’s about
sacrifice and thanksgiving, but it leaves scars, obviously. When I was in the
Air Force we had a volleyball game and one side were the shirts and one the
skins. I was on the skin side and had finished Sun Dance a couple weeks
before so I still had scars. A couple of colonels were talking amongst
themselves in a way I could definitely feel the negative vibe and the
judgment. I got so uncomfortable that I ended up leaving. I put my shirt back
on and left the game. Moments like that when there’s a lack of understanding
makes things tense.
The documentary discusses how
Native American communities emphasize ceremonial cleansing after a service
member returns home. What can greater U.S. society learn from how tribes
reintegrate soldiers?
[MEANS] It’s tricky because the U.S. and native nations have such
completely different worldviews. But, to a large degree, native nations look
at the health of the community at large. Every person needs to be as
productive as they can be, and needs to be spiritually and physically healthy
to achieve that.
When someone has gone into combat,
they need to be spiritually and emotionally cleansed of that trauma or guilt.
So those kinds of ceremonies are really important to tell that person,
“Everything you’ve done was for us. We appreciate it, and you’re still part
of us.”
The U.S., to an extent, ignores
that militaristic part of society because it’s not what we would consider a
larger part of American culture. It has been separated to a tremendous
degree. Most people have no idea what military service is like, what combat
is like. So therefore, they have no empathy.
[VANAS] The reintegration process is one thing our native
communities have always done a really good job of. It’s a common theme across
Indian country of, “Now that this is done, here’s how you start your next
chapter of your life within this community.”
It is healing and lets that person
know they’re not on their own. There were things that were put in place to
bring people back in a much smoother way. In the greater scheme, we have
people leave the military, and it’s, “Good luck. Thanks for your service.
You’ll figure it out.”
We do a great job of equipping our
soldiers, but we need to greatly improve how we support those soldiers once
they are out.
|